Ta'lif al-qulub
Taʾlīf al-qulūb (Arabic: تَألیفُ القُلوب) or Reconciliation of the hearts is the Prophet (s), Imam (a), or the Islamic ruler's financial support for disbelievers, hypocrites, or Muslims who have weak faith, to have their support for Muslims and defend Islam. The people supported for this purpose are called "al-mu'allafat qulubuhum" or "mu'allafat al-qulub". In the life conduct of the Prophet (s), some polytheists became "mu'allafat al-qulub".
The Qur'an has mentioned one use of zakat to be spent on "reconciliation of the hearts". Some Shia jurists believe that this jurisprudential ruling is not specific to the time of the Prophet (s) or the time of the presence of the Infallible Imam (a) and is also valid during their absence.
Meaning and place
"Reconciliation of the hearts" is a jurisprudential issue referring to financial support for a group of disbelievers, hypocrites, or Muslims with weak faith (weak and unstable in belief),[1] which is done by the Prophet (s), Infallible Imam (a) or the Islamic ruler to have their support for Muslims and defend Islam.[2] These people are called "al-mu'allafat qulubuhum" or "mu'allafat al-qulub".[3]
Qutb al-Rawandi (d. 573/1178) considered the goal of the Prophet (s) to pay zakat to this group to make them willing to accept Islam and strengthen it.[4] According to the report of Ibn Athir (a Sunni historian and hadith scholar in the 7th century AH), the financial support of the Prophet (s) for some polytheists after the conquest of Mecca made about two thousand of them accompany him in the battle of Hawazin.[5]
Jurists referred to Qur'an 9:60 and have considered one of the eight cases of spending zakat to be for "reconciliation of the hearts".[6] According to Muhammad Jawad Mughniyya (1322-1400/1904-1979), a Shia exegete of the Qur'an, one reason for supporting them financially was to ward off their evil.[7]
The Life Conduct of the Prophet (s)
During the lifetime of the Prophet (s), about some polytheists, such as Safwan b. Umayya, and some hypocrites, such as Abu Sufyan, "reconciliation of the hearts" was performed.[8] Safwan b. Umayya fought alongside the Muslims in the Battle of Hunayn and took a share of the spoils.[9] Hasan b. Farhan Maliki (born in 1970), a Sunni scholar, believes that after the conquest of Mecca, the Prophet (s) gave a group of "Tulaqa" (freedmen) such as Abu Sufyan, Mu'awiya, Safwan b. Umayya and Muti' b. Aswad, some property for reconciliation of their hearts.[10]
Examples of the Reconciliation of the Hearts
The jurists have different views on who is meant by "Mu'allafat al-Qulub", some of which are:
- Disbelievers: According to al-Shaykh al-Mufid (d. 413/1022), "reconciliation of the hearts" was made to attract disbelievers to cooperate with Muslims in Jihad.[11] In his al-Mu'tbar, Muhaqqiq al-Hilli (d. 602/1205) considered al-Shaykh al-Tusi a supporter of this viewpoint.[12] al-Muqaddas al-Ardabili (d. 993/1585) also agrees with al-Shaykh al-Tusi.[13]
- Hypocrites: Ibn Junayd (one of the Shia jurists in the fourth/tenth century) believes that the reconciliation of hearts only includes the hypocrites[14] so that their hearts would soften and stop hypocrisy.[15]
- Muslims with weak faith: According to some other jurists, such as Qutb al-Din al-Rawandi in the book Fiqh al-Qur'an and Shaykh Yusuf al-Bahrani (d. 1186/1772), in the book al-Hada'iq al-Nadira, considered the reconciliation of the hearts, to include Muslims who believe in the Oneness of God, but they have not still accepted the Prophet's (s) mission and prophethood of the Prophet (s) by their hearts.[16]
- Disbelievers, hypocrites, and Muslims: Another view is to consider the reconciliation of hearts as a general principle and includes disbelievers, hypocrites, Muslims with weak faith, and those who live at the country's borders and the like.[17] Many jurists, such as Shahid al-Awwal, Shahid al-Thani,[18] Muhaqqiq al-Karaki,[19] Muhammad Hasan al-Najafi,[20] and Imam Khomeini,[21] support this view.[22]
The author of the article Ta'lif-i qulub wa siyasat believes that it is possible to provide financial support to some liberation movements in the world through reconciliation of the hearts with a divine purpose, ensuring the principle of calling to monotheism and other religious beliefs and values.[23]
Ruling on "reconciliation of the hearts" in the Age of Occultation
There is a difference of opinion among the jurists on whether or not the reconciliation of the hearts can be performed in the Age of Occultation.[24] Some jurists, such as Muhaqqiq al-Hilli, Imam Khomeini, and Jawadi Amuli, say that the reconciliation of hearts can be performed in the Age of Occultation.[25] Another group, including al-Shaykh al-Tusi, considers the reconciliation of hearts to belong to the time of Jihad and says that since Jihad depends on the presence of the Infallible Imam (a), giving such financial support is invalid.[26]
Al-Fadil al-Miqdad has attributed the decline of financial support for the reconciliation of the hearts during the Age of Occultation to Shia scholars.[27] Shafi'i and Abu Hanifa, among the Sunni jurists, also believe that paying for the reconciliation of the hearts did not continue after the time of the Prophet (s), and this jurisprudential ruling has been abrogated.[28] 'Allama Tabataba'i in Tafsir al-Mizan believes that giving a part of zakat for the reconciliation of the hearts to unbelievers may be done for three purposes: attracting disbelievers to Islam, repelling enemies through them, and getting help from them in other religious needs. He also rejected paying such financial support only to the time of the Prophet (s) because there is no need to consider it to belong to a specific time.[29]
Notes
- ↑ Najafī, Jawāhir al-kalām, vol. 15, p. 341.
- ↑ Ḥillī, al-Sarāʾir, vol. 1, p. 457; Muʾassisa Dāʾirat al-maʿārif al-fiqh, al-Muʿjam al-fiqhī, vol. 3, p. 194.
- ↑ Shakūrī, Abu l-Faḍl. Fiqh-i sīyāsī-yi Islām, vol. 2, p. 487.
- ↑ Quṭb al-Rāwandī, Fiqh al-Qurʾān, vol. 1, p. 225.
- ↑ Ibn Athīr, al-Kāmil fī l-tārīkh, vol. 2, p. 262.
- ↑ Mufīd, al-Muqniʿa, p. 241; Rāwandī, Fiqh al-Qurʾān, vol. 1, p. 225; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 5, p. 249.
- ↑ Mughnīyya, Fiqh al-Imām al-Ṣādiq, vol. 2, p. 82.
- ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 9, p. 193.
- ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 6, p. 7.
- ↑ Mālikī, al-Ṣuḥba wa l-ṣaḥāba, p. 192-193.
- ↑ Mufīd, al-Muqniʿa, p. 241.
- ↑ Ḥillī, al-Muʿtabar, vol. 3, p. 573.
- ↑ Muqaddas Ardibīlī, Majmaʿ al-fāʾida wa al-burhān, vol. 4, p. 158.
- ↑ Iskāfī, Majmūʿa fatāwā Ibn Junayd, p. 97.
- ↑ Shakūrī, Fiqh-i sīyāsī-yi Islām, p. 491.
- ↑ Quṭb al-Rāwandī, Fiqh al-Qurʾān, vol. 1, p. 225; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 12, p. 177.
- ↑ Shakūrī, Fiqh-i sīyāsī-yi Islām, p. 493.
- ↑ Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 2, p. 45-46.
- ↑ Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 3, p. 31.
- ↑ Najafī, Jawāhir al-kalām, vol. 15, p. 341.
- ↑ Khomeinī, Taḥrīr al-wasīla, vol. 1, p. 354.
- ↑ Pūrmawlā, Taʾlīf-i qulūb dar fiqh-i imāmīyya wa chigūnigī-yi ijrā-yi ān dar ʿaṣr-i ghaybat, p. 949-979.
- ↑ Muballigh, Taʾlīf-i qulūb wa sīyāsat, p. 87-106.
- ↑ Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 236; Mughnīyya, Fiqh al-Imām al-Ṣādiq, vol. 2, p. 82.
- ↑ Ḥillī, al-Muʿtabar, vol. 2, p. 574; Khomeinī, Taḥrīr al-wasīla, vol. 1, p. 354; Jawādī Āmulī, Tafsīr-i tasnīm, vol. 34, p. 319, 320.
- ↑ Ṭūsī, al-Nihāya, p, 185.
- ↑ Fāḍil Miqdād, Kanz al-ʿirfān, vol. 1, p. 236.
- ↑ Ḥillī, al-Muʿtabar, vol. 2, p. 574.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 311-314.
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